Alhassanain(p) Network for Heritage and Islamic Thought

Lesson 19: The Return & Resurrection (Al-Ma’ad & Al-Qiyamah)

All revealed religions have clearly stated that death is not an end to the existence of man, by death a man only goes from this world to another world, a world where he will reap the fruits of his deeds.

All prophets and their followers have mentioned that we have not been in vain, and that after we are removed from this world, we shall stand accountable for our deeds and be rewarded or punished accordingly.

The belief in the Return is known as al-ma'dd, and the resurrection is known as al-qiyamah. This belief is based on the wisdom and justice of God.

1. The Wisdom & Justice of God

God's wisdom requires that those who do good should not be left without reward, that those who do evil should not be left without punishment and that the oppressed be delivered from their oppression.

We can see that this world is not a place of complete reward and punishment, and that many good-doers and evil-doers die before they receive complete recompense for their deeds.

Thus if the records of these people were to terminate right here and there is no return and resurrection, what would have happened to God's infinite justice, wisdom and mercy?

How can it be said that the Just, Wise and Merciful Creator brought a world into existence where good people are troubled with oppression and injustice, and after a while become nothing?

We all know that this would be nothing less than injustice. How is it possible that a God who had no need to create us, and whose aim in creating us was only to train us and make our existence productive, could be satisfied merely with this present world? How could He cut the root of man's existence before he became aware and reached fruition and annihilate him?

God, no doubt, will give complete reward and punishment for all deeds and behaviour in another world, and will neglect nothing. He says, Or do those who commit evil deeds think that We shall make them as those who believe and do righteous deeds,

equal their living and their dying? How ill they judge! Allah created the heavens and the earth in truth, and that every soul may be recompensed for what it has earned; they shall not be wronged. (45:21-22)

Moreover, there are certain deeds for which a person cannot be adequately punished in this world. For example, a person who drops an atom bomb and blows millions of people away cannot be adequately punished by his death-his full punishment will only come in the next world which is an eternal world.

Similarly, there are certain good deeds for which a person cannot be rewarded properly in this world.

2. The Return in Islam

Islam has laid most emphasis on the issue of the Return (alma’ad). More than a thousand verses of the Qur'an refer especially to the Return and life after death, whereas the verses related to the individual and social laws scarcely reach five hundred.

The belief in the Return is one of the foundations and basis of Islam.

A person who does not believe in the Return and Resurrection cannot and is not considered a Muslim. Now a few verses from the Qur'an on the Return and Resurrection.

On the necessity of .the Return:

What, does man reckon that he shall be left to roam at will (after death)? (75:36)

We have not created the heavens, the earth, and what is between them for vanity; such is the thought of the unbelievers; wherefore woe unto the unbelievers because of the Fire!

Or shall We make those who believe and do righteous deeds same as those who cause corruption in the earth, or shall We make the God-fearing same as the transgressors? (38:27-28)

Do not think that Allah is heedless of what the evildoers do; He is only deferring them to a day when eyes shall stare. (14:42) On the possibility of the Resurrection:

One day Ubayy ibn Khalaf brought some decaying bones before the Prophet and crumbled them in his own hands, saying: 'Who shall quicken these bones when they are decayed?” (36:78) In answer, Allah said, Say, ‘He shall quicken them Who created them the firsttime [from nothing]; He is well-aware of all creations.'

Is not He, Who created the heavens and the earth, able to create the life of them? Yes indeed; He is the Perfect Creator, the All-Knowing. (36:79) On Reward & Punishment:

Then as for him uuho was insolent and preferred the life of this world, surely Hell shall be the abode. But as for him who feared the station of his Lord and protected the soul from its caprice, surely the Garden shall be the refuge. (79:37-41)

Whosoever does an evil deed shall be recompensed only with the life of it, but whosoever does a righteous deed, be they male or female, as long as they are believers, they shall enter the Garden, therein they shall be provided without any limitation. (40:40)

O Men, fear your Lord! Surely the earthquake of the Hour is a mighty thing; on that day when you behold it, every suckling woman shall neglect the child she has suckling, and every pregnant woman shall deposit her urden, and you shall see mankind drunk, yet they are not drunk-however, Allah's chastisement is terrible. (22:1- 2)

If these and hundreds of other verses concerning the day of judgement are considered with care and attention, they will transform man's behaviour in this world to such an extent that he will not undertake a thing without first thinking about the hereafter and fearing God's chastisement.

Good Muslims, out of fear of the next world, will carefully weigh their acts and words and even thoughts; they will not do things dictated by their pleasure, and will spend the night and day thinking how to improve themselves and the community.

* * *

This lesson is based on Dar Rah-e Haqq, The Roots of Religion, Qum.

Question Paper on Lesson 19

Question 1: [15 points]

True or False:

(a) Belief in the life after death is unique to the religion of Islam.

(b) God’s infinite justice, mercy and wisdom demand that there should be a Day of Judgement and a life after death.

(c) Man can be adequately punished or rewarded for all kinds of deeds in this world.

(d) The Qur’ān has only five hundred verses on the Resurrection and the Day of Judgement.

(e) Belief in the life hereafter is an essential part of a Muslim’s faith.

Question 2: [20 points]

Explain in your own words the possibility of resurrection.

Question 3: [15 points]

Explain how the belief in the Resurrection and the Day of Judgement affects the life of a good Muslim. (You may use some real examples from your own life.)

Lesson 20: After Death After Death

That which does not die is Allah. We, human beings, will one day eventually leave this world. The setting of the sun each day is a poetical metaphor for our passing away. The sunset is inevitable; similarly, death is a reality which, like it or not, must happen.

So we have no control over our death; but what we must think about is the following: What will happen to us after death? Will we become nothing? Will we merely “end” by death? Or will we “remain”, and if so, what will our “remaining” be like?

Those who do not believe in God consider death as the end of human beings, and life is just limited to one or two days.

But those who believe in God say that human beings are immortal and that death is just a ladder which will take us through the world purgatory to Resurrection and the everlasting abode in the hereafter.

1. Purgatory (Barzakh)

According to the Qur'an and many ahadith from the Prophet and the Imams, death is not our end. The human spirit, after death, remains and experiences blessings or torment up to the time of the turmoil of Resurrection.

This period from death to Resurrection is called barzakh. Allah says, “Count not those who were slain in the way of Allah as dead, but rather they are living with their Lord, being sustained and are rejoicing in the bounty which Allah has given them.” (3:169-170)

It is clear that if the life after death was not real, the phrase “living with their Lord, being sustained” would be meaningless.

2. The Questioning in the Grave

It can be seen from many ahadith that the spirit has a very special relation with the body in the grave, although the nature of this relationship is not clear. The sixth Imam, Ja’far as-Sadiq (a.s.), said, “Those who deny the questioning of the grave are not from our party (Shi'ah).”

When the dead person is laid in the grave, the angels of the questioning present themselves and ask him about his faith, beliefs and deeds.

If the person has faith and has done good, he joins the believers; if not, he joins the unbelievers and evil-doers. And everyone will pass the period of Barzakh until the Resurrection with their respective group.

Shaykh Saduq writes in his Risalah al-ftiqadat: “In our opinion, the questioning in the grave is a truth, and he who answers rightly will benefit in the grave from comfort and blessings, and the next world from the Garden. He who cannot answer rightly will see torment in the grave, and in the Resurrection he will go to the Fire.”

3. The Torment of the Grave

Man's placing in Barzakh is intimately connected with his deeds in this world. For those who are virtuous, Barzakh will be a sample of Heaven, and they will see the result of their good deeds.

Imam Hasan al-”Askari (a.s.) said, “When a believer dies, six beautiful youths will hurry with him to his grave, one of them more fragrant and more beautiful than all the others.

They will come and stand on his right, on his left, above him and below him and in front of him and behind him. Then the most beautiful of them will ask, ‘Who are you all.’ The one standing in the front will say: 'I am prayer'; the one on the left: ‘1 am zakat’.

The one standing in front will say: ‘I am fasting’; the one behind: 1 am hajj and 'umrah.' The one at his feet will say: “I am the goodness which he did to his brothers.'

“Then they all will ask the most beautiful one: 'You, yourself, who are you and who is more perfect?' He will answer, 'I am the wilayat and love of the Ahlu '1-bayt of Muhammad (peace be upon him).'

“However, those who committed indecent acts and created chaos on the earth, when they enter the grave, they only face constraint and darkness; and the angels of torment will inflict chastisement on them.”

The questioning of the grave and its torments are not necessarily to be perceived by the physical eyes. That power by which the prophets, the Imams, the pure and righteous servants of God spoke is enough and must be accepted.

4. The Paradise & Hell in the Qur'an

A few verses from the Qur'an describing the Paradise:

Surely the God-fearing shall be in the gardens and fountains [of Paradise].

Enter them in peace and security!' We shall strip away all rancour that is in their hearts; they shall be upon couches sitting face to face as brothers; no fatigue there shall suite them, neither shall they be driven forth from there. (15:47-48)

Those who rank first [among the good-doers], they will be brought near the Throne, in the gardens of delight...they will be reclining upon close-wrought couches, sitting face to face while immortal youths going round about them with goblets, ewers, and a cup from a spring..., such fruits as they choose, such flesh of fowl as they desire, and wideeyed houris as the likeness of hidden pearls, a recompense for what they had done. (56:11-24)

A few verses of the Qur'an describing the Hell:

Surely those who disbelieved in Our signs - We shall certainly roast them at a Fire; as soon as their skins are wholly burned, We shall give them in exchange other skins, so that they may taste the chastisement [repeatedly]. Surely Allah is All-mighty, All-wise. (4:56)

As for the unbelievers, garments of fire shall be cut for them, and boiling water shall be poured over their heads whereby whatsoever is in their bellies and their skins shall be melted;

hooked iron rods await them; as often as they desire in their anguish to come forth from it, they shall be restored into it, and Taste the chastisement of the burning!' (22:19-23)

Behold, the Jahannam has become an ambush, for the insolent a resort, there to tarry for ages, tasting therein neither coolness nor drink save boiling water and pus for a suitable recompense. (78:21-23)

Amiru 1-Mu'minin, 'AH bin AbiTalib (a.s.) said:

“Know that the delicate skin of your body cannot tolerate or bear the fire of Hell. So pity yourselves. You who have experienced the discomforts of this world, and who know your own incapability, and who have seen how when a thorn enters your foot and makes it septic, the warm stones of the ground burn it, you take the pain. So how will it be when you are between two walls of fire, when you lie on stones and your companion is Satan.

“O those who are slaves of Allah; remember Allah, remember Allah, remember Allah while you are well before you become ill; while you have the opportunity before you become constrained; strive to be free of the fire of Hell before the way of salvation becomes impossible for you. Give yourself to the way of Allah with eyes clear of sleep, and your stomach empty (i.e., fasting).

Walk in His path; give away your possessions in His path; use your body to the benefit of your spirit, being sparing.”

* * *

This lesson is from Dar Rah-e Haqq, The Roots of Religion, Qum.

Question Paper on Lesson 20

Question 1: [30 points]

True or False:

(a) Muslims believe that death is the end of our existence.

(b) “Barzakh” refers to the period from time of death to the day of Resurrection.

(c) Questioning in the grave is not an essential part of the faith.

(d) Paradise and Hell are just metaphors and not a reality.

(e) The angels will question you in the grave.

(f) Those who are killed in the way of Allāh are alive only in the symbolic sense; not in the real sense.

(g) Barzakh will be a sample of what one will get in the hereafter.

(h) The hadith describing the “six beautiful youths” was narrated by Imam Hasan bin ‘Ali (a.s.).

(i) Wilāyat and love of the Ahlu ’l-Bayt of Muhammad (peace be upon him) will help the believers during the period of Barzakh.

(j) Death is a doorway or a passage to the eternal life in the hereafter.

Question 2: [20 points]

Explain how the saying of Imam ‘Ali quoted at the end of the lesson affected you.

Part 2: Laws and Ethics

Lesson 21: The Shari‘a

1. The Place of Shari’a in Islam

The word “shari’a” literally means “a way.” In Islamic terminology, it means the legal system of Islam. It is normally translated as the laws of Islam or the Islamic laws.

Islam is a din-religion. The word din bears a concept wider and more comprehensive than the word ‘religion’.

It means believing in the fundamentals as well as living according to the Islamic laws. This concept of religion is beautifully conveyed in the terms used by Islamic scholars to describe the fundamental beliefs and the practical laws of Islam.

The “beliefs” are described as “usulu ‘d-din- the roots of religion”. The “shari’a laws” are described as “furu’u ‘d-din - the branches of religion”.

Beliefs without practice is incomplete Islam; and practice without belief may be useful in this world but not of much use in the hereafter.

The shari’a is a complete way of life; no aspect of human life is outside its domain. Islam expects a Muslim to follow its laws in every aspect of life: personal and familial, religious and social, moral and political, economic and business, etc. After all, “Muslim” means one who submits to God.

The Qur’an says,“When Allah and His Messenger have decreed a matter, it is not for any believing man or believing woman to have a choice in their affairs. And whosoever disobeys Allah and His Messenger has gone astray into clear error.” (33:36)

2. The Need for the Shari’a

Man’s nature dictates that he can only function properly within a society. Human beings are interdependent by nature. This interdependency of human beings on each other is beautifully expressed in the following passage:

“The baker told me to bake my own bread; the tailor told me to cut and sew my own clothes; the shoemaker told me to make my own shoes; similarly, the carpenter, the engineer, the farmer, and all the labourers and workers told me to do everything by myself. It was then that I looked at myself and realized that I am naked, hungry and powerless with no shelter over my head, waiting for death to overcome me.

It was then that I realized that I cannot survive without my fellow human beings; my survival depends on living in the society.”18 A society, however, depends for its existence on laws and regulations.

If there are no laws in a society, it is overtaken by the law of the jungle: the struggle for existence and the survival of the fittest. So the need for laws to regulate the lives of human beings is beyond any doubt.

Islam teaches that because of the imperative need of laws for a civilized society, God has sent a series of messengers and prophets with divine laws for man’s guidance from the very first day of his creation.

The last Messenger was Prophet Muhammad (may peace and blessings of God be upon him and his family) who brought the final and the perfect set of laws, Islam, as a guide for mankind till the end of time.

Many people think that there is no need for God-made laws, we can make laws by ourselves. Islam believes that a human being is a very sophisticated creature; and since he has not made his own body, nor did he create the world in which he lives, he, therefore, is not the best candidate for making laws about himself.

Common sense says that when you buy a complicated piece of equipment, like a computer, you should use it according to the ‘instruction manual’ prepared by the manufacturer of that particular machine.

To learn the computer by trial and error is not the smart way. Similarly, God as the Creator of man and the earth knows better how the human being should live.

The ‘instruction manual’ that God sent for us is known as the Qur’an. But the human being is not just any ordinary machine; rather he is more complicated than the most advanced computer a human can ever produce. So God did not only send the Qur’an-

He also sent an instructor known as Prophet Muhammad.

The Prophet of Islam brought the Qur’an to us and also provided practical examples in how to conduct our lives. According to Shi’a Islam’, after the Prophet, the Imams of Ahlu ‘1-bayt are the protectors of the Qur’an and the interpreters of its laws.

3. The Superiority of God-made Laws over Man-made Laws

At this point, I would like to show the superiority of Islamic laws over man-made laws.

Man-made laws are by necessity influenced by the law-makers’ social and racial biases. The United Nations Organization is the best example of how policies are enforced only when it suits the interest of the super-powers. The rule of the game in man-made laws is not honesty and justice, it is “the might is right”.

God-made laws are superior because of the following facts:

• God is above class status;

• God is above racial prejudice;

• God is above gender rivalry;

• God, as the Creator, fully knows humans as well as the world in which they live.

God-made laws will be just and based on fully informed decisions. Let me demonstrate the superiority of God-made laws by using the example of capital punishment.

The secular system always swings according to the mood of the people: sometimes, the people feel that capital punishment for murder is not right and so they pressure their representatives to vote against capital punishment.

But when crimes rates increase and serial murder cases occur more frequently, public opinion changes and the legislators are influenced in favour of capital punishment.

Actually both sides of this issue reflect the Judeo-Christian basis of the Western society. Judaism, on the one hand, insists on the principle of justice which demands “an eye for an eye”. On the other hand, Christianity promotes the principle of mercy by saying “turn thy other cheek.”

Islam, the final version of God-made laws, takes a balanced look at the issue of capital punishment and has beautifully accommodated both the principles of justice and mercy in its system.

The Western system did not realize the difference between the two principles of justice and mercy: while justice can be demanded and legislated, mercy cannot be forced or made into a law. You can always plead for mercy but you can never demand mercy.

Islam takes this difference into full consideration, and, therefore, it talks about capital punishment on two different levels: legal and moral. On the legal level, it sanctions the principle of justice by giving the right of retaliation to the victim.

But, immediately, the Qur’an moves on to the moral level and strongly recommends the victim to forgo his right of retaliation and either to forgive the criminal or to settle for monetary compensation. This issue has been clearly mentioned in the following verse of the Qur’an:

In it (the Torah), We wrote to them: “A life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and there is retaliation for wounds.” But (before you act according to your right, remember that) whosoever forgoes (his right of retaliation), it shall be expiation for him (against his own sins). 5:45

Thus Islam has very beautifully provided the legal safeguard for human life on the social level and also encouraged mercy from a moral point of view on the individual level.

If human beings are left on their own in this issue, they will always swing between the two extremes of justice and mercy-only Islam, the final version of God-made legal system can accommodate both these principles.

* * *

This lesson is based on An Introduction to the Sharī‘a by Sayyid M. Rizvi

Question Paper on Lesson 21

Question 1: [15 points]

True or False:

(a) Islam is just a system of beliefs.

(b) “Dīn” means a complete way of life.

(c) Sharī‘a is a way charted by the ummah.

(d) Islam is a religion of justice with no room for mercy.

(e) God-made laws are just and unbiased.

Question 2: [20 points]

Explain in your words the shortcoming in man-made laws.

Question 3: [15 points]

The need for laws is for the survival of a “civilized” society. Explain in your own words the importance of the social aspect of human beings and their interdependence on one another.

Lesson 22: Sources Of The Shari’a

1. The Qur’an & the Sunna of the Prophet

The Muslims during the days of Prophet Muhammad lived by the shari’a by following the Qur’an and the sunna. Sunna means the example of the Prophet.

(Sunna is sometimes written as ‘sunnat’.) Was not the Qur’an enough on its own? The Qur’an is a book of guidance which was sent for the entire human world till the end of time. As such, it only deals with the general issues and mentions only the basic principles underlying the Muslim way of life.

The Qur’an is more like a constitution than a book of law. The deals were left to the Prophet.

The Qur’an itself clearly explained this relationship between the Prophet and itself in the following verses:

He raised up among the common people a Messenger from among themselves to recite to them His revelations, to purify them, and to teach them the Book and the wisdom. (62:2)

And We have revealed, to you (O Muhammad) the Reminder (that is, the Qur’an) so you may clarify to the people what has been revealed to them, and so that they may reflect. (16:44)

These two verses definitely prove that Prophet Muhammad was not just a ‘mail-man’ whose only job was to deliver the Qur’an to us. He was a teacher and a commentator of the Qur’an. Even his actions are a source of guidance for Muslims:

You have a good example in Allah’s Messenger for whosoever hopes for God and the last day, and remembers God oft. (33:21)

The obedience to the Prophet has been considered as the proof of loving Allah:

Say (O Muhammad), ‘If you love Allah, then follow me; (if you do so) Allah will love you and forgive for you your sins.’ (3:31) To show the importance of obeying the Prophet, Allah further says: Whoever obeys the Prophet has surely obeyed Allah, (4:80)

The Qur’an is not only silent on the details of things which can change over time, it is also silent on the rules of worship which can never change. For example, the Qur’an in twenty-five different places commands the Muslims to say the daily prayers (salat), but not once has Allah explained how the Muslims are to say their prayers.

(The only exception to this statement is that of salatu ‘lkhawf, the prayer said in a battle-field or when one is in danger.) This silence on the part of the Qur’an, I believe, was for the specific purpose of forcing the people to go to the Prophet, ask him for details and follow his example.

2. The Example of the Imams

After the Prophet’s death, the Muslims were very much divided on the issue of leadership. This gave birth to the two groups known as the Shi’a and the Sunnis. The Shi’a lived by the shari’a by following the Qur’an, and the sunna of the Prophet and of the Imams.

The sunna, in Shi’a definition, means “the sayings, deeds and silent approval of the Prophet and the twelve infallible Imams of Ahlu “l-bayt.”

Although the issue of the leadership has already been discussed in another lesson in Part One, I would like to mention one reason why the Imams of Ahlu 1-bayt are preferable as the source of the sharia than anyone else.

The Muslims of the early days realized the importance of the Prophet’s sunna and started to memorize his sayings known as hadith. Later generations preserved the saying they had heard from the companions of the Prophet in the books of hadith.

Even the actions of the Prophet, observed by his companions, were preserved in writing. But this process of preserving the sunna of the Prophet “was not immune from mistakes and forgery.

Many sayings were invented and wrongfully attributed to the Prophet during the early period of the Islamic history, especially during the Umayyid era.

At times, the rulers bribed the companions to fabricate ‘hadith1 in their favour and/or against their opponents. At other times, some people invented ‘hadith’ for apparently good causes not realizing that they were using the wrong means of trying to make people more religious!

Abu ‘Ismah, Faraj bin Abi Maryam al-Marwazi was asked: “From where have you got all these traditions narrated through ‘Ikrimah, from Ibn ‘Abbas, from the Prophet, describing the reward of reciting each and every surah (chapter) of the Qur’an?”

He said, “I found people interested only in the fiqh of Abu Hanifah and maghazi of Ibn Ishaq; therefore, I forged these ahadith for the pleasure of God to bring them back to the Qur’an.”

In this background of the early development of hadlth, we must find an authentic and informed source for the sunna of the Prophet.

When you look at the Muslims of the Prophet’s days, you can find no one who was more knowledgeable, informed, reliable and closer to the Prophet than the Ahlu 1-bayt, the family of the Prophet: Fatimah, ‘Ali and their sons.

After all, it is the Qur’an which testifies to their spiritual purity of the highest form by saying: “Verily Allah intends to purify you, O the Ahlu ‘l-bayt, a thorough purification.” (33:33) Combine this verse about the Ahlu ‘1-bayt’s purity with the following: “It is the holy Qur’an in a preserved tablet, none shall touch it but the purified ones.” (56:79)

The real sense of this verse is that the Qur’an which is “in a preserved tablet” is not accessible to anyone except those who are purified by Allah. This shows that the Ahlu ‘1-bayt could understand the Qur’an better than any other Muslim.

It is for this very reason that Allah commanded His Messenger to ask the people to love his Ahlu 1-bayt: Say (O Muhammad), ‘I do not ask from you any reward (for teaching Islam to you) except to love my near ones.’ (42:23)

This love was made obligatory because it would automatically entail obedience of those whom one loves. If the Ahlu ‘1-bayt were not truthful, reliable, and worthy of following, would Allah command us to love them?

These few verses of the holy Qur’an are enough to show that the best commentators of the Qur’an and the most authentic source for the Prophet’s sunna are the Imams of Ahlu ‘1-bayt.

The Prophet himself said, “I am leaving among you two worthy things. As long as you hold fast on to them both, you will never go astray after me. One is greater than the other: the Book of Allah (which is a rope suspended from the heaven to the earth) and my descendants, my Ahlu ‘1-bayt.

They will not separate from each other until they come to me at the (fountain of) Kawthar (in the hereafter). Therefore, see how you recompense me by the way you deal with them.”

This is not the place to discuss the authenticity of this hadith, but it will suffice to quote Ibn Hajar al-Makki, a famous Sunni polemicist.

After recording this hadlth from various companions who had heard it from the Prophet at various places and times, Ibn Hajar says, “And there is no contradiction in these [numerous reports] since there was nothing to prevent the Prophet from repeating [this statement] at those various places because of the importance of the holy Book and the pure Family.”19

We can conclude from these verses and the hadith mentioned above that the Ahlu 1-bayt are the divinely appointed commentators of the Qur’an, and the most authentic and the best source for the sunna. It is for this reason that we prefer them to all other sources.

Even when we quote a hadith from the Imams of Ahlu ‘1-bayt, it is actually the hadith of the Prophet which they have preserved as the true successors of the last Messenger of God. Imam Ja’far as-Sadiq (a.s.), the sixth Shi’ite Imam, says:

My hadith is the hadith of my father, the hadith of my father is that of my grandfather, the hadith of my grandfather is that of Husayn [bin ‘Ali], the hadlth of Husayn is that of Hasan [bin ‘Ali], the hadlth of Hasan is that of Amiru ‘1-mu’minin [‘Ali bin Abi Talib], the hadith of Amiru ‘l-mu’minm is that of the Messenger of God (s.a.w.), and the hadith of the Messenger is a statement of Allah, the Almighty, the Great.”20

The historical circumstances did not allow the opportunity to the first three Imams of Ahlu 1-bayt to formally teach and train their followers in the matters of the shari’a. It was after the tragedy of Karbala that the Imams, especially the fifth and the sixth Imams, got the opportunity to formally train their followers in the shari’a laws.

The training by these Imams actually laid the foundation for the development of ijtihad among the Shi’as after the occultation of the twelfth Imam Muhammad al-Mahdi (a.s.).

During the Minor Occultation (ghaybat) of the Present Imam, it was still possible for the Shi’as to present their problems to the Imam through his specially appointed representatives. These representatives were ‘Uthman bin Said al-Amri (260-265 AH), Muhammad bin ‘Uthman al-’Amri (265-305 AH), Husayn bin Ruh (305-326 AH), and ‘All bin Muhammad al-Samiri (326-329 AH).

However, after the Imam went into the Major Occultation, the problems of the shari’a were resolved through the process known as ijtihad and taqlid-the two most important ways of living by the shari’a.

Ijtihad, in Shi’a jurisprudence, means “the process of deriving the laws of shari’a from its sources.” A person who can do ijtihad is known as a “mujtahid”. Taqlid means “to follow the mujtahid in the laws of shari’a.”

* * *

This lesson is based on An Introduction to the Sharī‘a by Sayyid M. Rizvi

Question Paper on Lesson 22

Question 1: [15 points]

True or False:

(a) The Qur’ān is the only source of the sharī‘a.

(b) Prophet Muhammad (s.a.w.) was the embodiment of the teachings of the Qur’ān.

(c) Sunna is the second source of the sharī‘a.

(d) All hadith are to be accepted as authentic and correct.

(e) Abu ‘Ismah was correct in fabricating “ahādith” to bring people closer to the Qur’ān.

Question 2: [20 points]

Why are the Ahlu ’l-Bayt the most important source for the sunna of the Prophet and commentary of the Qur’ān?

Question 3: [15 points]

Explain by an example (from the lesson or other sources) how the Prophet of Islam cannot be separated from the Qur’ān and its complete understanding.